19) He notes that Pieter Jansz Twisck, a particularly conservative Old Frisian historian, "appears to have had a particular preference for the books of Sirach and 1 and 2 Maccabees.

While 1 Maccabees can be understood as a defense of the Hasmonean dynasty, 2 Maccabees can be understood as a defense of the Temple in Jerusalem.

By my count, there are at least forty-one references to 1 and 2 Maccabees in the Martyrs Mirror.

Elsewhere I have examined Daniel and 1 and 2 Maccabees as examples of resistance literature from the late Second Temple Period.

While it was inspired by 1 and 2 Maccabees and shares with them a strong objection to the evils of Hellenism, it focuses on the pressures of the Ptolemaic dynasty on the Jewish faithful in third-century Egypt and thus predates the stories of the Maccabees by at least fifty years.

Third Maccabees is cited along with 1 and 2 Maccabees in the Biblical Concordance of the Swiss Brethren, 1540, while 3 Maccabees 1 is cited under the topic "Steadfastness, Confession and Courage of the Faithful" in the "Guide to Holy Scripture," which was included in most printed editions of the Biblical Concordance after 1567.

Fourth Maccabees is almost exclusively an expansion of the martyr stories in 2 Maccabees 6 and 7.

It is difficult to assess this, however, since 4 Maccabees largely represents an expansion of 2 Maccabees 6 and 7 for a different purpose, and since 4 Maccabees circulated in the Middle Ages as Passio SS.

The fourth hymn in the Ausbund consists of fifteen long verses that tell the stories of the martyrdoms of Eleazar as well as those of the mother and her seven sons from 2 Maccabees 6 and 7.

Other hymnbooks kept alive the story of the woman and her seven sons from 2 Maccabees 7.

Also mentioned but not cited in full are 1 Maccabees 1-2; 2 Maccabees 6-7; and 3 Maccabees.

The Frisian "Thirty-Three Articles of 1617," otherwise known as "Confession of Faith According to God's Word," (60) cites, as scriptural warrant, Tobit, Judith, Wisdom of Solomon, Sirach, Baruch, 2 Esdras, 2 Maccabees, and 3 Maccabees, along with the sixty-six books of what became the standard Protestant canon.

He thinks the concept may derive from the somewhat similar function of the gymnasium introduced by Antiochus IV, a development strenuously objected to in both 1 and 2 Maccabees.

3:1-2; 4:1; 34) and the two women in 2 Maccabees 6:10 who were seized for having circumcised their boy babies and who were hurled to their death along with their babies from the top of the city's walls.

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